Hello,
I would be most grateful if someone could kindly post the meaning of this song by Gopalakrisna Bharatiyar. Here are the lyrics as provided @ www.karnatik.com
Pallavi
arivuDaiyOr paNindEttum tillai ambala vANanE enai ALAi
(arivuDaiyOr)
Anupallavi
marai muDiyum tEDi ariyA mudalE mANikkavAcakar vAzhtuk-kaNNudalE
(arivuDaiyOr)
CaraNam
kanavilum ninaivilum viSayAdi samsAra kaDalil azhundinEn karai Era vazhi kANEn
manamirangi aruL sheidiDa vENum mAyan gOpAlakrSnan vaNangum malar pAdanE
unai marandiDappOmO unnaDiyArgaLin uNmaiyai innamum uNarAmar-keDalAmO
manaivi makkaL dhana dhAnyamenrinda mAyavalaikkul shikki mayanginEn tayanginEn
(arivuDaiyOr)
many thanks,
rasikapriya
gopalakrishna bharatiyar's " arivuDaiyOr "
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rshankar
- Posts: 13754
- Joined: 02 Feb 2010, 22:26
Rasikapriya,
Here you go:
Pallavi
arivuDaiyOr paNindEttum tillai ambala vANanE enai ALAi
(arivuDaiyOr)
Oh Dancer of the skies (ambala vANanE), enshrined in the temple in cidambaram (tillai), who is worshipped (paNindu) and attained (eTTum) by intelligent individuals (arivuDaiyOr = arivu = intelligence + uDaiyOr = those possessing/with) please take charge (ALAi) of me (enai) and my life!
Anupallavi
marai muDiyum tEDi ariyA mudalE mANikkavAcakar vAzhtuk-kaNNudalE (arivuDaiyOr)
Oh Lord! You are the origin of everything (mudalE), the person even brahmA (maRaimuDiyum = maRai muDi = the one who wears the vEdAs as a crown) could not realize (ariyA) after an intense search (tEDi) [1]! Oh Lord with 3 eyes (kaNNudal = one with an eye on his forehead – the third eye represents the searing intellect of the ever auspiciaous SivA)! you are the object of the praises/well wishes (vAzhttukaLuDanE) of the sage, mANikkavAcagan.
CaraNam
kanavilum ninaivilum viSayAdi samsAra kaDalil azhundinEn karai Era vazhi kANEn manamirangi aruL sheidiDa vENum mAyan gOpAlakrSnan vaNangum malar pAdanE unai marandiDappOmO unnaDiyArgaLin uNmaiyai innamum uNarAmar-keDalAmO manaivi makkaL dhana dhAnyamenrinda mAyavalaikkul shikki mayanginEn tayanginEn (arivuDaiyOr)
Having drowned in the depths (azhundinEn) of the ocean (kaDalil) of worldly (samsAra) affairs (viSayAdi) in my conscious (ninaivilum) and subconscious (kanavilum) moments, I am too blind to see (kANEn – can’t visualize/see) the path (vazhi) to reach (Era) the shores (karai). So, please find some compassion (irangi) in your heart (manam), for you must (vENDum) shower your grace (aruL SeidiDa) on me and help me. Oh grand illusionist (mAyan) with lotus-like feet (malar pAdanE) that I, gOpAlakrishNan pray to (vaNangum), it is not possible (pOmO) to forget (marandiDa) you (unai)! Can you let your devotees (aDiyArgaL) perish (keDalAmO) by being unaware (uNarAmal) of their existence and sincerity (uNmaiyai) even now (innamum)? Don’t you realize that entangled (Sikki) in the (inda) illusory (mAyA) web/net (valaikkuL) of (enru) family (manaivi = wife, makkaL = relatives) and material wealth (dhanam = money, dAniyam = grains), I was captivated/intoxicated (mayanginEn) and therefore, I have hesitated (tayanginEn) to seek your help?
[1] a place that offers scope for a sancArI - the fable here is that brahmA and vishNu wanted to know about the origin and the end of SivA - SivA in his enormous viSvarUpa form. vishNu assumed the form of a boar (varAha) and began to bore through the earth to seek the feet of SivA, while brAhmA took the form of a swan and flew upwards to seek his head. While vishNu returned from his mission accepting defeat, brahmA returned and offered a description of SivA's head. SivA was very surprised and upon further scrutiny, it became apparent that brahmA was not being truthful. He admits that on his way up, he came upon a flower that was descending down, having fallen off SivA's hair, and asked the flower for a description of SivA's head. The story ends with SivA being upset, removing one of brahmA's faces (see http://www.rasikas.org/forums/viewtopic.php?id=2906 post # 26 for what happened to the head/skull that was pinched off!) and cursing him that his form shall not be worshipped on earth - which is why, it is argued that temples to brahmA are not found - and even if there is one, it is in the context of a trimUrti temple.
Arasi, Rajani, and anyone knowledgeable, please correct mistakes if any!
Here you go:
Pallavi
arivuDaiyOr paNindEttum tillai ambala vANanE enai ALAi
(arivuDaiyOr)
Oh Dancer of the skies (ambala vANanE), enshrined in the temple in cidambaram (tillai), who is worshipped (paNindu) and attained (eTTum) by intelligent individuals (arivuDaiyOr = arivu = intelligence + uDaiyOr = those possessing/with) please take charge (ALAi) of me (enai) and my life!
Anupallavi
marai muDiyum tEDi ariyA mudalE mANikkavAcakar vAzhtuk-kaNNudalE (arivuDaiyOr)
Oh Lord! You are the origin of everything (mudalE), the person even brahmA (maRaimuDiyum = maRai muDi = the one who wears the vEdAs as a crown) could not realize (ariyA) after an intense search (tEDi) [1]! Oh Lord with 3 eyes (kaNNudal = one with an eye on his forehead – the third eye represents the searing intellect of the ever auspiciaous SivA)! you are the object of the praises/well wishes (vAzhttukaLuDanE) of the sage, mANikkavAcagan.
CaraNam
kanavilum ninaivilum viSayAdi samsAra kaDalil azhundinEn karai Era vazhi kANEn manamirangi aruL sheidiDa vENum mAyan gOpAlakrSnan vaNangum malar pAdanE unai marandiDappOmO unnaDiyArgaLin uNmaiyai innamum uNarAmar-keDalAmO manaivi makkaL dhana dhAnyamenrinda mAyavalaikkul shikki mayanginEn tayanginEn (arivuDaiyOr)
Having drowned in the depths (azhundinEn) of the ocean (kaDalil) of worldly (samsAra) affairs (viSayAdi) in my conscious (ninaivilum) and subconscious (kanavilum) moments, I am too blind to see (kANEn – can’t visualize/see) the path (vazhi) to reach (Era) the shores (karai). So, please find some compassion (irangi) in your heart (manam), for you must (vENDum) shower your grace (aruL SeidiDa) on me and help me. Oh grand illusionist (mAyan) with lotus-like feet (malar pAdanE) that I, gOpAlakrishNan pray to (vaNangum), it is not possible (pOmO) to forget (marandiDa) you (unai)! Can you let your devotees (aDiyArgaL) perish (keDalAmO) by being unaware (uNarAmal) of their existence and sincerity (uNmaiyai) even now (innamum)? Don’t you realize that entangled (Sikki) in the (inda) illusory (mAyA) web/net (valaikkuL) of (enru) family (manaivi = wife, makkaL = relatives) and material wealth (dhanam = money, dAniyam = grains), I was captivated/intoxicated (mayanginEn) and therefore, I have hesitated (tayanginEn) to seek your help?
[1] a place that offers scope for a sancArI - the fable here is that brahmA and vishNu wanted to know about the origin and the end of SivA - SivA in his enormous viSvarUpa form. vishNu assumed the form of a boar (varAha) and began to bore through the earth to seek the feet of SivA, while brAhmA took the form of a swan and flew upwards to seek his head. While vishNu returned from his mission accepting defeat, brahmA returned and offered a description of SivA's head. SivA was very surprised and upon further scrutiny, it became apparent that brahmA was not being truthful. He admits that on his way up, he came upon a flower that was descending down, having fallen off SivA's hair, and asked the flower for a description of SivA's head. The story ends with SivA being upset, removing one of brahmA's faces (see http://www.rasikas.org/forums/viewtopic.php?id=2906 post # 26 for what happened to the head/skull that was pinched off!) and cursing him that his form shall not be worshipped on earth - which is why, it is argued that temples to brahmA are not found - and even if there is one, it is in the context of a trimUrti temple.
Arasi, Rajani, and anyone knowledgeable, please correct mistakes if any!
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arasi
- Posts: 16873
- Joined: 22 Jun 2006, 09:30
aRivuDAiyOr can also mean 'those who know'--anything from those with knowledge to sages. Sages in the bharata nATyam sense would be good for abhinayam too.
vishaya+Adi=materialistic (artha) pursuits and such (Adi=etc).
makkaL=children here.
vishaya+Adi=materialistic (artha) pursuits and such (Adi=etc).
makkaL=children here.
Last edited by arasi on 14 Apr 2008, 05:21, edited 1 time in total.
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rasikapriya21
- Posts: 136
- Joined: 02 May 2006, 00:27
Ravi,
tahank you so much for your accurate translation. With reference to the story of Brahma and Visnu exploring the infinite form of Mahesvara, I seem to recall the same sanchari being told in the kalakshetra version of the varnam "rupamu jootsi" in todi raga.
thank you arasi for the clarifications of the meaning for arivudaiyor
rasikapriya
tahank you so much for your accurate translation. With reference to the story of Brahma and Visnu exploring the infinite form of Mahesvara, I seem to recall the same sanchari being told in the kalakshetra version of the varnam "rupamu jootsi" in todi raga.
thank you arasi for the clarifications of the meaning for arivudaiyor
rasikapriya